Record of Buddhistic Kingdoms [38]
not appear to admit any separate existence of the soul. Adhering to its own phraseology of "the wheel," I would call its doctrine that of "The Transrotation of Births." See Rhys Davids' third Hibbert Lecture.
[23] Or, more according to the phonetisation of the text, Vaidurya. He was king of Kosala, the son and successor of Prasenajit, and the destroyer of Kapilavastu, the city of the Sakya family. His hostility to the Sakyas is sufficiently established, and it may be considered as certain that the name Shay-e, which, according to Julien's "Methode," p. 89, may be read Chia-e, is the same as Kia-e ({.} {.}), one of the phonetisations of Kapilavastu, as given by Eitel.
[24] This would be the interview in the "Life of the Buddha" in Trubner's Oriental Series, p. 116, when Virudhaha on his march found Buddha under an old sakotato tree. It afforded him no shade; but he told the king that the thought of the danger of "his relatives and kindred made it shady." The king was moved to sympathy for the time, and went back to Sravasti; but the destruction of Kapilavastu was only postponed for a short space, and Buddha himself acknowledged it to be inevitable in the connexion of cause and effect.
CHAPTER XXI
THE THREE PREDECESSORS OF SAKYAMUNI IN THE BUDDHASHIP.
Fifty le to the west of the city bring (the traveller) to a town named Too-wei,[1] the birthplace of Kasyapa Buddha.[1] At the place where he and his father met,[2] and at that where he attained to pari-nirvana, topes were erected. Over the entire relic of the whole body of him, the Kasyapa Tathagata,[3] a great tope was also erected.
Going on south-east from the city of Sravasti for twelve yojanas, (the travellers) came to a town named Na-pei-kea,[4] the birthplace of Krakuchanda Buddha. At the place where he and his father met, and at that where he attained to pari-nirvana, topes were erected. Going north from here less than a yojana, they came to a town which had been the birthplace of Kanakamuni Buddha. At the place where he and his father met, and where he attained to pari-nirvana, topes were erected.
NOTES
[1] Identified, as Beal says, by Cunningham with Tadwa, a village nine miles to the west of Sahara-mahat. The birthplace of Kasyapa Buddha is generally thought to have been Benares. According to a calculation of Remusat, from his birth to A.D. 1832 there were 1,992,859 years!
[2] It seems to be necessary to have a meeting between every Buddha and his father. One at least is ascribed to Sakyamuni and his father (real or supposed) Suddhodana.
[3] This is the highest epithet given to every supreme Buddha; in Chinese {.} {.}, meaning, as Eitel, p. 147 says, "/Sic profectus sum/." It is equivalent to "Rightful Buddha, the true successor in the Supreme Buddha Line." Hardy concludes his account of the Kasyapa Buddha (M. B., p. 97) with the following sentence:--"After his body was burnt, the bones still remained in their usual position, presenting the appearance of a perfect skeleton; and the whole of the inhabitants of Jambudvipa, assembling together, erected a dagoba over his relics one yojana in height!"
[4] Na-pei-kea or Nabhiga is not mentioned elsewhere. Eitel says this Buddha was born at the city of Gan-ho ({.} {.} {.}) and Hardy gives his birthplace as Mekhala. It may be possible, by means of Sanskrit, to reconcile these statements.
CHAPTER XXII
KAPILAVASTU. ITS DESOLATION. LEGENDS OF BUDDHA'S BIRTH, AND OTHER INCIDENTS IN CONNEXION WITH IT.
Less than a yojana to the east from this brought them to the city of Kapilavastu;[1] but in it there was neither king nor people. All was mound and desolation. Of inhabitants there were only some monks and a score or two of families of the common people. At the spot where stood the old palace of king Suddhodana[2] there have been made images of the prince (his eldest son) and his mother;[3] and at the places where that son appeared mounted on a white elephant when he entered his mother's womb,[4] and where he turned his carriage round on seeing the sick man after he had gone out of
[23] Or, more according to the phonetisation of the text, Vaidurya. He was king of Kosala, the son and successor of Prasenajit, and the destroyer of Kapilavastu, the city of the Sakya family. His hostility to the Sakyas is sufficiently established, and it may be considered as certain that the name Shay-e, which, according to Julien's "Methode," p. 89, may be read Chia-e, is the same as Kia-e ({.} {.}), one of the phonetisations of Kapilavastu, as given by Eitel.
[24] This would be the interview in the "Life of the Buddha" in Trubner's Oriental Series, p. 116, when Virudhaha on his march found Buddha under an old sakotato tree. It afforded him no shade; but he told the king that the thought of the danger of "his relatives and kindred made it shady." The king was moved to sympathy for the time, and went back to Sravasti; but the destruction of Kapilavastu was only postponed for a short space, and Buddha himself acknowledged it to be inevitable in the connexion of cause and effect.
CHAPTER XXI
THE THREE PREDECESSORS OF SAKYAMUNI IN THE BUDDHASHIP.
Fifty le to the west of the city bring (the traveller) to a town named Too-wei,[1] the birthplace of Kasyapa Buddha.[1] At the place where he and his father met,[2] and at that where he attained to pari-nirvana, topes were erected. Over the entire relic of the whole body of him, the Kasyapa Tathagata,[3] a great tope was also erected.
Going on south-east from the city of Sravasti for twelve yojanas, (the travellers) came to a town named Na-pei-kea,[4] the birthplace of Krakuchanda Buddha. At the place where he and his father met, and at that where he attained to pari-nirvana, topes were erected. Going north from here less than a yojana, they came to a town which had been the birthplace of Kanakamuni Buddha. At the place where he and his father met, and where he attained to pari-nirvana, topes were erected.
NOTES
[1] Identified, as Beal says, by Cunningham with Tadwa, a village nine miles to the west of Sahara-mahat. The birthplace of Kasyapa Buddha is generally thought to have been Benares. According to a calculation of Remusat, from his birth to A.D. 1832 there were 1,992,859 years!
[2] It seems to be necessary to have a meeting between every Buddha and his father. One at least is ascribed to Sakyamuni and his father (real or supposed) Suddhodana.
[3] This is the highest epithet given to every supreme Buddha; in Chinese {.} {.}, meaning, as Eitel, p. 147 says, "/Sic profectus sum/." It is equivalent to "Rightful Buddha, the true successor in the Supreme Buddha Line." Hardy concludes his account of the Kasyapa Buddha (M. B., p. 97) with the following sentence:--"After his body was burnt, the bones still remained in their usual position, presenting the appearance of a perfect skeleton; and the whole of the inhabitants of Jambudvipa, assembling together, erected a dagoba over his relics one yojana in height!"
[4] Na-pei-kea or Nabhiga is not mentioned elsewhere. Eitel says this Buddha was born at the city of Gan-ho ({.} {.} {.}) and Hardy gives his birthplace as Mekhala. It may be possible, by means of Sanskrit, to reconcile these statements.
CHAPTER XXII
KAPILAVASTU. ITS DESOLATION. LEGENDS OF BUDDHA'S BIRTH, AND OTHER INCIDENTS IN CONNEXION WITH IT.
Less than a yojana to the east from this brought them to the city of Kapilavastu;[1] but in it there was neither king nor people. All was mound and desolation. Of inhabitants there were only some monks and a score or two of families of the common people. At the spot where stood the old palace of king Suddhodana[2] there have been made images of the prince (his eldest son) and his mother;[3] and at the places where that son appeared mounted on a white elephant when he entered his mother's womb,[4] and where he turned his carriage round on seeing the sick man after he had gone out of